第二十四章

翻译：觉醒

耶稣离开圣殿

1. 耶稣出了圣殿，正走的时候，门徒进前来，把殿宇指给他看。

当耶稣在众人的欢呼声中骑驴进入耶路撒冷时，人们喊道：“奉主名来的是应当称颂的。”（马太福音21:9）耶稣随即进了殿，赶出兑换银钱的人，又斥责宗教领袖的伪善行为。无论耶稣说什么或做什么，宗教领袖仍然硬着颈项，拒绝听从，也不被祂的神迹所触动。耶稣的一言一行对他们刚硬的心肠毫无影响力。即使宣告了一系列的祸患（对他们最后的规劝），也未能产生果效。他们不受教，因为他们已经铁了心。

像那些顽固的宗教领袖一样，我们里面也有一些拒绝承认主的地方。在这些地方，我们拒绝悔改。它们是一些顽固的习惯和行为模式，在我们的生活中根深蒂固，似乎永远无法抛弃。即使我们决心改变我们的生活方式，摆脱旧的习惯，我们也相信我们可以凭自己做到。我们以为只要我们有足够的“意志力”，就能克服一切毛病，无论是强迫性的嗜好、不耐烦的态度，还是无法控制的脾气。这相当于说：“我不需要主，不需要祂的真理，也不需要祂的能力。我可以靠自己。”

每当我们屈从于这种观念时，我们的低级本性仍然在控制着我们。如果主的真理不在我们心里，我们就不可能摆脱它，因为若没有主的圣言，祂就不能引导和带领我们。正如耶稣先前所说：“人子没有枕头的地方。”（马太福音8:20） ¹

当耶稣环顾圣殿，看到没有人接受祂的话语时，情况是相似的。主的教导无处可容。因此，下面的情节开始说：“耶稣出了圣殿。”（马太福音24:1）

圣殿被毁

2. 耶稣对他们说，你们不是看见这殿宇吗？我实在告诉你们，将来在这里没有一块石头留在石头上，不被拆毁了。

3. 耶稣在橄榄山上坐着，门徒暗暗地来说，请告诉我们，什么时候有这些事？你降临和时代的末了有什么预兆呢？

4. 耶稣回答说，你们要谨慎，免得有人迷惑你们。

5. 因为将来有好些人冒我的名来，说，我是基督，并且要迷惑许多人。

6. 你们也要听见打仗和打仗的风声，总不要惊慌，因为这些事是必须有的，只是末期还没有到。

7. 民要攻打民，国要攻打国，多处必有饥荒、瘟疫和地震。

8. 这都是灾难（原文是生产之难）的起头。

9. 那时，人要把你们陷在患难里，也要杀害你们，你们又要为我的名被万民恨恶。

10. 那时，必有许多人跌倒，也要彼此陷害，彼此恨恶。

11. 且有好些假先知起来，迷惑多人。

12. 因为不法的事增多，许多人的爱心就渐渐冷淡了。

13. 惟有忍耐到底的，必然得救。

14. 这天国的福音要传遍天下，对万民作见证，然后末期才来到。

与宗教领袖不同，耶稣的门徒真诚地想要学习祂的道。他们刚刚离开圣殿（也许是最后一次），将殿宇指给耶稣看，似乎想问：“圣殿将会发生什么？”耶稣告诉他们，圣殿将被摧毁。“我实在告诉你们，”耶稣说，“将来在这里没有一块石头留在石头上，不被拆毁了。”（马太福音24:2）

门徒很好奇，想了解更多，就来问祂说：“请告诉我们，什么时候有这些事？你降临和时代的末了有什么预兆呢？”（马太福音24:3）耶稣在橄榄山上坐着，把祂的门徒叫到一起，用极具象征意义的语言教导他们。祂的话充满了强烈的警告和大灾难的预言。祂提醒他们，有许多“假基督”要奉祂的名来。门徒绝不可相信他们。祂谈到“打仗和打仗的风声”。门徒不要被这些事困扰。祂说：“民要攻打民，国要攻打国。”门徒不要担心。“多处必有饥荒、瘟疫和地震，”祂说，“人要把你们陷在患难里，也要杀害你们。”（马太福音24:4-9）尽管如此，他们不要惧怕。

这的确会是最艰难的时期。耶稣告诉他们，人们“要彼此陷害，彼此恨恶”（马太福音24:10）。“因为不法的事增多，”祂说，“许多人的爱心就渐渐冷淡了。”（马太福音24:12）这些都是深奥的象征语言，各自包含了丰富的意义。但这一切都始于耶稣论及圣殿的预言：“将来在这里没有一块石头留在石头上，不被拆毁了。”（马太福音24:2）

在这里，有必要介绍一些历史背景。第一座圣殿是由所罗门王在耶稣出生前约一千年建造的，雇用了三万名工人，在13年内建成。如经上所记，所罗门建好了殿，“就在殿里预备了内殿，好安放耶和华的约柜”（列王纪上6:19）。这内殿被称为“至圣所”，因为“约柜里惟有两块石版，就是以色列人出埃及地后，耶和华与他们立约的时候，摩西在何烈山所放的。除此以外，并无别物。”（列王纪上8:9）

在庆祝的那一日，当祭司抬着装有十诫的约柜进殿的时候，浓密的乌云充满了耶和华的殿。所罗门就宣告说，这是耶和华所显的神迹，祂曾应许自己必住在幽暗之处。因此，充满圣殿的乌云证明圣殿将是经历神同在之处。正如所罗门所说，这将是“耶和华永远的住处”（列王纪上8:13）。

可悲的是，在基督诞生前的第六世纪，巴比伦人侵入耶路撒冷，把以色列人掳去，并把圣殿烧成灰烬。七十年后，波斯击败巴比伦，被掳的人终于可以返回耶路撒冷，回来以后，他们花了九年时间重建圣殿。正是这第二座圣殿（原本是要作主的居所），耶稣说它将被彻底摧毁，以至于没有一块石头留在石头上。

重要的是要记住，圣殿的最高目的是作为安放十诫（它们被视为“至圣”）的地方。因此，圣殿的石头代表了支持和保护诫命的许多真理，使它们可以永远为每一个想要遵守它们的人所用。在殿中服事的宗教领袖尤其有责任维护这些诫命，并教导人们遵守。

因此，耶稣预言圣殿将被摧毁，以至于“没有一块石头留在石头上”，代表当时真理已经彻底毁灭，尤其是作为圣殿主要基石的那个真理（即相信主的同在）已经毁灭。 ²

否认神的同在，并因此拒绝神圣的真理，将导致人类彻底毁灭。如耶稣所说，人们“要彼此陷害，彼此恨恶”（马太福音24:10）。没有神圣真理的指引，“不法的事将要增多”。人们将为所欲为。当没有了神圣的爱，“许多人的爱心就渐渐冷淡了”（马太福音24:12）。然而，尽管这个时期将极其艰难，但我们仍有希望。耶稣说：“忍耐到底的必然得救。”然后，耶稣又说了一个令人鼓舞的应许：“这天国的福音要传遍天下，对万民作见证。”（马太福音24:14）

荒凉的可憎之物

15. 你们看见先知但以理所说的荒凉的可憎之物立在圣地（读这经的人须要会意），

尽管仍有希望，但预言是令人恐惧的。事实上，耶稣把它称为“荒凉的可憎之物”（马太福音24:15），如先知但以理所说的。这指的是叙利亚王安提阿哥·伊皮法尼斯（Antiochus Epiphanes），他在公元前168年洗劫了圣殿，并在圣所设立了外邦神宙斯的雕像。如经上所记：“从除掉常献的燔祭，并设立荒凉的可憎之物，必有一千二百九十日。”（但以理书12:11）

侵略国用自己的偶像取代被征服民族的神像来象征他们的征服，这是一个惯例。然而，对被征服的犹太人来说，这不仅仅是被征服的象征。用但以理的话说，对圣所的亵渎被认为是“荒凉的可憎之物”。同样地，当主的爱和智慧被弃绝时，可憎之物就会进来。这是因为若没有祂的爱和智慧，人心就会变成一个荒场，充满可憎之物。这就是来自荒凉的可憎之物。这正是耶稣在前一章末尾所提到的荒凉。耶稣对那些弃绝祂的宗教领袖说：“看哪，你们的家成为荒场留给你们。”（马太福音23:38）现在，在本章中，耶稣详细描述了荒凉之后的可憎之物。 ³

虽然这些可憎之物确实适用于耶稣时代腐败的宗教机构，但它们也适用于我们各人。每当我们过于关注自己，以至于完全不知道什么是真理，完全不关心邻舍的需要，完全不知道神在我们生命中的同在，我们就会陷入荒凉的状态。

这时候，我们的生活变得没有任何真正的灵性。正如安提阿哥·伊皮法尼斯洗劫耶路撒冷的圣殿，除掉所有献给真神的祭物，建立偶像崇拜一样，有时我们也会选择崇拜他神，尤其是自私、贪婪、怨恨和恐惧的神。我们为过去而烦恼，为未来而忧虑，不信靠神完美的引导。因此，我们制定自己的准则，按照自己的规矩生活，甚至在宗教活动中假装尽职尽责，并遵守民法。但事实是，在这样的心态下，我们心中没有对神或邻舍的爱。正如耶路撒冷的圣殿在宗教领袖的辖制下变得荒凉一样，人类的心在远离神而转向自我时也会变得如此。没有主的同在，人心就会变成一个荒场，没有任何真正的灵性，可憎的思想和情绪就会进来。

安提阿哥·伊皮法尼斯在耶路撒冷的殿里用宙斯的雕像取代了常献的燔祭，法利赛人用他们自私的传统败坏了敬拜，这一切都应该提醒我们，如果我们不以神的品质来填满我们的思想和心灵，我们也会思想和造作可憎之事。比起对圣殿的亵渎或法利赛人的行为，这是真正的“荒凉的可憎之物”。

逃离毁灭

16. 那时，在犹太的应当逃到山上，

17. 在房顶的不要下来拿家里的东西，

18. 在田里的也不要回去取衣裳。

19. 当那些日子，怀孕的和奶孩子的有祸了。

20. 你们应当祈求，叫你们逃走的时候，不遇见冬天或是安息日。

每当我们发现自己陷入荒凉的可憎之物（我们生命中真正的低谷），我们唯一的希望就是逃离：“在犹太的应当逃到山上。”（马太福音24:16）不能再浪费时间，必须立刻逃离，毫不迟疑：“在房顶的不要下来拿家里的东西，在田里的也不要回去取衣裳。”（马太福音24:17-18）虽然这样的描述显示出极大的紧迫性，但也有更深层次的含义。

这里描述的三种逃离依次提到了更低的高度：山上、房顶和田里。这与人类心灵的三个层次有关：最高的层次被比作一个站在山顶的人，中间的层次被比作一个站在房顶的人，最低的层次被比作一个站在田里的人。无论我们在灵性上处于什么层次，即无论是在山顶、房顶还是在田里，总的信息是相同的：逃离邪恶。 ⁴

然而，根据我们在灵性发展中所处的位置，有一些重要的区别需要注意。有些时候，我们处于灵性意识的最高点。这被比作“山顶”。在这种状态下，我们对神的旨意有一种直观的、敏锐的感知。我们因为爱主而遵守诫命，无需对诫命进行推理。在这种时候，主的旨意写在了我们心里。为了维持这种状态，不落入更低的状态，我们被告知要“从犹太逃到山上”。因为犹太是耶路撒冷（腐败的圣殿所在地）周围的地区，“逃离犹太”代表逃离我们内心所有的邪恶和虚假。因此，我们读到：“在犹太的应当逃到山上。”（马太福音24:16） ⁵

心灵的下一个层面被比作“房顶”。在“房顶”所代表的状态下，我们的注意力较少放在爱主上，而更多地放在服务邻舍上。这是心灵的“属灵”层面。我们明白圣经的真理，所以我们希望按照圣经的教导去生活。虽然主的旨意还没有写在我们心里（那是最高的状态），但它已经记在我们的思想里。虽然“房顶”不及“山顶”，但它仍是好的。它远远高于依靠自私推理的低级意识状态（下来拿家里的东西）。因此，我们读到：“在房顶的不要下来拿家里的东西。”（马太福音24:17） ⁶

最后，我们来到本系列的第三个层面——田里。虽然它比山低得多，也不及房顶，但它仍是好的，尤其是在灵性发展的初期。当我们在“田里”时，我们之所以做正确的事情，是因为这是主的吩咐。在这种状态下，我们不是从爱（山上）或领悟（房顶）出发，而是从顺服（田里）出发。当我们在“田里”时，我们对神有一种简单的、顺从的信心。我们被嘱咐不要被任何教义所误导，使我们偏离良善、顺从的生活，或回到从前怀疑的状态。因此，我们读到：“在田里的也不要回去取衣裳。”（马太福音24:18） ⁷

耶稣还提醒说：“当那些日子，怀孕的和奶孩子的有祸了。你们应当祈求，叫你们逃走的时候，不遇见冬天或是安息日。”（马太福音24:19-20）耶稣说的是，当旧的信仰体系崩溃，新的信仰体系诞生时，人的灵魂内会发生巨大的变化。当涉及如何爱神和服务邻舍的新观念在我们里面产生时，我们就像怀了一个新胎。在这些新观念的萌芽阶段，我们像是在养育它们，使其得到更充分的发展。换句话说，在灵性重生的过程中，我们正在成为新人。

这可能是一个艰难的过程，特别是如果我们试图逃离旧的生活方式。当我们对他人感到冷漠，没有爱或纯真的感觉时，我们就是“在冬天逃走”，这不是灵性成长的好气候。当我们热衷于爱自己时，我们也不会被爱或纯真所触动。当耶稣告诫我们不要“在安息日逃走”时，听起来像是在告诫我们不要在安息日做任何事情，除了敬拜神。然而，在内在含义上，祂说的是当我们处于表面虔诚和自以为义的状态时，灵性的成长会多么艰难。正如孩子的成长一样，所有的成长都是从爱和纯真的状态开始的。极端的寒冷和炎热都会摧毁新的生命。 ⁸

如同没有星光的夜晚

21. 因为那时必有大灾难，从世界的起头直到如今，没有这样的灾难，后来也必没有。

22. 若不减少那日子，凡有血气的总没有一个得救的。只是为选民，那日子必减少了。

23. 那时，若有人对你们说，基督在这里，或说，基督在那里，你们不要信！

24. 因为假基督、假先知将要起来，显大神迹、大奇事，倘若能行，连选民也就迷惑了。

25. 看哪，我预先告诉你们了。

26. 若有人对你们说，看哪，基督在旷野里，你们不要出去！或说，看哪，基督在内屋中，你们不要信！

27. 闪电从东边发出，直照到西边，人子降临，也要这样。

28. 尸首在哪里，鹰也必聚在那里。

29. 那些日子的灾难一过去，日头就变黑了，月亮也不放光，众星要从天上坠落，天势都要震动。

在描述逃离的这些画面中，耶稣指的是那些渴望行善却因外在和内在的阻挡而无法行善的人所遭受的可怕苦难。宗教领袖的错误教义、与生俱来的各种邪恶倾向，以及无处不在的地狱般的影响，使得任何人都难以做正确的事情。耶稣降生时就是这样的景况。

耶稣所描述的外在的动乱，如民要攻打民，多处必有饥荒、地震，都是代表人类灵魂的无形领域中正在发生的内在动荡和争斗。耶稣使命的核心是与这些看不见的敌对势力作战，以便人们能够再次自由地学习真理并按照真理生活。因此，耶稣必须参与战斗，对付地狱。这样，祂就能够把人类从地狱的束缚中解救出来。如果没有耶稣伟大而成功的斗争，没有人能够得救。所有这些都包含在这句话中：“那时必有大灾难，从世界的起头直到如今，没有这样的灾难......若不减少那日子，凡有血气的总没有一个得救的。”（马太福音24:21-22） ⁹

当时，因为灵性上的压倒性的侵扰，神不得不亲自以肉身降临，以对付和制服那些正在毁灭人类的邪恶。最后残存的一点爱与仁，对神的信心和对邻舍的友爱，以及对神旨意的领悟，都濒临灭绝。神的话语原是用来照亮人类的悟性，却被自私自利的宗教机构和毫无戒心的普通信徒所遮蔽和歪曲了。

因此，耶稣提醒门徒要防备假先知和假基督（马太福音24:24）。祂教导他们，真理不能在“旷野”（荒凉的宗教机构）中找到，也不能在“内屋”（个人的观点）中找到。换句话说，他们不要被世上的假师傅（“旷野”）或自己的头脑（“内屋”）所欺骗。相反，他们要相信人子的降临：“若有人对你们说，看哪，基督在旷野里，你们不要出去！或说，看哪，基督在内屋中，你们不要信！闪电从东边发出，直照到西边，人子降临，也要这样。”（马太福音24:26-27）

宗教教义和实践已经变成一块没有真理的荒地，一片干燥贫瘠的旷野。它里面没有任何生气，因此也没有什么可提供的。用来振奋人类灵性的真理的活水断绝了。旷野里只剩下尸首，为腐朽的世界提供腐烂的食物。正如耶稣所说：“尸首在哪里，鹰也必聚在那里。”（马太福音24:28）

这的确是最黑暗的时期，耶稣用深奥的象征语言来描述它。“日头就变黑了，”耶稣说，意思是一切爱与仁将被弃绝。“月亮也不发光”，意思是一切信仰都将丧失。最后，“众星要从天上坠落”，意思是人们甚至不再有一丝真实的曙光（马太福音24:29）。人们不再承认主，不再爱祂，也不再爱邻舍。邪恶和无知将完全笼罩这片土地，就像一个没有阳光的世界，一个没有星光的夜晚。 ¹⁰

天上的云

30. 那时，人子的兆头要显在天上，地上的万族都要哀哭。他们要看见人子，有能力，有大荣耀，驾着天上的云降临。

31. 他要差遣使者，用号筒的大声，将他的选民，从四方，从天这边到天那边，都招聚了来。

然而，尽管这片土地将被黑暗所笼罩，一个新的光明的希望将会出现。耶稣会再来！祂称自己为“人子”，说：“那些日子的灾难一过去......他们要看见人子，有能力，有大荣耀，驾着天上的云降临。”（马太福音24:29-30）

耶稣明确地说，祂将“驾着天上的云”再来。我们该如何想象这一幕呢？注释家们有不同的看法。有些人把它理解为字面意义上的驾着天上的云降临。耶稣将戏剧性地在空中显现，彰显祂的权柄和荣耀。另一些人说，祂第一次来是为了教导真理，第二次来则是为了按照神的计划和目的重新建立秩序。第一次来建立了一个属灵的国，第二次来将建立一个属世的国。

先作灵性上的拯救，再作政治上的拯救，这种观念很吸引人，但与耶稣教导的永恒原则不符。如果我们这样想，就会陷入同样的思维模式，即幸福在于世俗的成功；耶稣来，原是要救我们脱离这种思维模式。因此，我们有必要仔细思考“他们要看见人子，有能力，有大荣耀，驾着天上的云降临”是什么意思。

耶稣一直表明，“人子”一词指的是祂来要带给世界却找不到“枕头之处”的神圣真理。然而，尽管耶稣离开了圣殿，但祂并没有放弃人类。祂说，人子将驾着“天上的云”再来。为了理解这个象征性的短语，我们需要记住，地上的云是由水组成的。在整本圣经中，“水”表示“真理”。因此，在圣经的形象化描述中，“天上的云”说的是天上的水，也就是属灵的真理。因此，用圣经的语言来说，神的话就是“天上的水”。或者，换句话说，圣经字面上的真理就是“天上的云”。

正如地上的云保护我们，避免我们直接接触太阳的力量和荣耀，天上的云——圣经的字面真理——也保护我们，避免我们直接接触由它们所隐藏的内在真理的力量和荣耀。真理被隐藏起来，是为了保护我们。如果我们暴露在一种我们无法承受的生活方式中，暴露在我们不能跟从的真理中，我们在灵性上就会被撕裂。因此，神满怀怜悯地将内在的真理隐藏在圣经字面意思的云彩中。然而，当我们准备好按照这些真理生活时，祂就会揭示给我们。是的，祂通过天上的云来到我们身边。 ¹¹

这就是应许的“主的再来”。祂曾经道成肉身，以耶稣基督的身份，来到人类身边。第二次，祂将在灵里，通过启示圣经的内在含义，来到人类身边。祂将作为神圣的真理而来——无限的神圣真理适应人类的悟性。这就是人子，祂通过圣经的字面真理——“天上的云”，来到我们身边。

这就是所谓的“主的再来”。这是在荣耀中再来，因为主来向我们敞开祂话语的荣耀和光辉。这也是在能力中再来——主赐给我们能力，使我们能按照祂的真理生活。 ¹²

最后，当耶稣结束这个伟大的应许时，祂补充说，人子要“差遣使者，用号筒的大声，将他的选民，从四方，从天这边到天那边，都招聚了来”（马太福音24:31）。这话包含了一个美丽的应许，即主再来时所揭示的真理将使所有愿意倾听的人团结起来，就像号筒的大声把人们招聚起来一样。正如耶和华对摩西说：“你要用银子做两支号......用以招聚会众......吹这号的时候，全会众要到你那里，聚集在会幕门口。”（民数记10:1-8）

因此，“号筒的大声”是神圣真理的声音，特别是主再来时圣经内在含义的启示。它美妙的声音震撼人心，召唤所有人在爱与智慧的内在会幕里敬拜主。神圣真理的号角向四面八方发出，传到万民万族。那些愿意听从呼召的人将全心全意地做出回应，这就是“从天这边到天那边”一话的意思。 ¹³

无花果树发芽

32. 你们可以从无花果树学个比方：当树枝发嫩长叶的时候，你们就知道夏天近了。

33. 这样，你们看见这一切的事，也该知道人子近了，正在门口了。

34. 我实在告诉你们，这世代还没有过去，这些事都要成就。

35. 天地要废去，我的话却不能废去。

36. 那日子，那时辰，没有人知道，连天上的使者也不知道，子也不知道，惟独父知道。

37. 挪亚的日子怎样，人子降临也要怎样。

38. 当洪水以前的日子，人照常吃喝嫁娶，直到挪亚进方舟的那日，

39. 不知不觉洪水来了，把他们全都冲去。人子降临也要这样。

40. 那时，两个人在田里，取去一个，撇下一个。

41. 两个女人推磨，取去一个，撇下一个。

42. 所以，你们要警醒，因为不知道你们的主是哪一天来到。

43. 家主若知道几更天有贼来，就必警醒，不容人挖透房屋，这是你们所知道的。

44. 所以，你们也要预备，因为你们想不到的时候，人子就来了。

45. 谁是忠心有见识的仆人，为主人所派，管理家里的人，按时分粮给他们呢？

46. 主人来到，看见他这样行，那仆人就有福了。

47. 我实在告诉你们，主人要派他管理一切所有的。

48. 倘若那恶仆心里说，我的主人必来得迟，

49. 就动手打他的同伴，又和酒醉的人一同吃喝。

50. 在想不到的日子，不知道的时辰，那仆人的主人要来，

51. 重重的处治他，定他和假冒为善的人同罪，在那里必要哀哭切齿了。

耶稣一直在谈论即将发生的大灾难、时代的末了，以及人子的降临。因为门徒问起这些事：“什么时候有这些事？你降临和时代的末了，有什么预兆呢？”（马太福音24:3）现在，耶稣用无花果树的比喻来回答他们。“你们可以从无花果树学个比方，”祂说，“当树枝发嫩长叶的时候，你们就知道夏天近了。这样，你们看见这一切的事，也该知道人子近了，正在门口了。”（马太福音24:32）

无花果树发嫩长叶，被用来比喻我们的生命开始时以及一个新的宗教时代开始时的良善品质。耶稣通过无花果树的比喻暗示，尽管旧的宗教体系正在结束，但新的体系即将建立。事实上，它已经处于早期阶段，刚刚开始长叶。

虽然耶稣没有让门徒深入了解复杂的宗教教义，但他们已经瞥见了最根本的东西：他们知道在某种意义上祂是神的儿子，他们知道遵守诫命是得救的必要条件，他们知道宗教生活在于履行有用的服务，而不考虑回报。虽然这只是一个大概的领悟，却是一个至头重要的开始。用圣经的语言来说，“当树枝发嫩长叶的时候，你们就知道夏天近了......正在门口了。”（马太福音24:32-33）

夏天临近，甚至就在门口的意象很有震撼力。在本章的最后一个情节中，我们被比作仆人，忙着管理家里的事务。正如我们所提到的，“家”就是我们的心灵，而主应该是我们家的主人。既然如此，我们应该不断管理好家里的一切，使之井然有序，因为我们永远不知道主何时会出现在门口。正如耶稣所说：“所以你们要警醒，因为不知道你们的主是哪一天来到。”（马太福音24:42） ¹⁴

传统上，这段经文被认为是指最后的审判——死亡的时候，我们将为我们在世上所想、所说、所做的一切受到审判。耶稣说，那日子，那时辰，没有人知道，它会在想不到的日子来到。因为耶稣说：“所以你们也要预备，因为你们想不到的时候，人子就来了。”（马太福音24:44）

当耶稣继续说比喻时，祂谈到了“恶仆”：他们的工作原是照看主人的家，为家里的人提供适当的食物，并保持警惕，以免盗贼闯入。在这个比喻中，“家”指人的心灵，适当的食物指神的话语，防止盗贼闯入指防备那些侵入并毁灭我们的邪恶欲望和错误思想。然而，由于这些恶仆以为主人“必来得迟”，就忽视了他们在家里的责任。不仅如此，他们还“动手打他的同伴，又和酒醉的人一同吃喝”（马太福音24:49）。

这样的人很可能受到突如其来的可怕的“最后审判”。如果神，家的主人，突然来到，察看他们所行的，他们就有祸了。正如耶稣所说：“在想不到的日子，不知道的时辰，那仆人的主人要来，重重的处治他，定他和假冒为善的人同罪，在那里必要哀哭切齿了。”（马太福音24:51）

无可否认，这听起来十分可怕——尤其是对于那些从小就认为愤怒的神要来审判人类并将所有人都扔入地狱的人来说——除非我们立即悔改，成为新造的人。但认为神是一位愤怒的神，这是一个旧观念。按照新的观念和耶稣来建立的新的宗教，主的降临是对人类的祝福。通过这个即将像无花果树一样发芽的新的宗教，神要来祝福我们，带领我们享受喜乐的生活。祂要来赐给我们真理，不仅指示我们当走的路，而且指明路上的许多阻碍，如遮蔽慷慨的贪婪，遮蔽信心的忧虑，遮蔽爱的仇恨。如果一个人最终进了地狱，或处于地狱般的状态，那并不是因为神的愤怒，而是因为人自己的选择。 ¹⁵

所有这一切都意味着“人子降临”，第一次是作为道成肉身的神降临，第二次是通过启示圣经的内在含义“驾着天上的云”降临。因此，主的第二次降临是一个荣耀的预言，预示着我们各人将对宗教产生新的领悟。正如耶稣所说，它将出人意外地来到我们身边：“那日子，那时辰，没有人知道。”但可以肯定的是，它会以一种我们未曾想过的方式来到。我们当作的就是做好准备——继续敬拜神，阅读圣经，按照我们的领悟遵守诫命。

在这个过程中，我们会对属灵的真理有奇妙的瞥见。我们的眼睛将被打开，看到并理解我们以前从未理解过的事情。而这些洞见对我们来说将是巨大的祝福。因此，我们读到：“主人来到，看见他这样行，那仆人就有福了......那仆人有福了，他的主人来的时候，会发现他这样做......在想不到的日子，不知道的时辰，那仆人的主人要来。”（马太福音24:44、46、50）

这样看来，对于信的人，人子降临不是一件可怕的事情。相反，我们应该怀着极大的喜悦来期待它。到那日，信徒的眼睛将被打开，从而对圣经有新的更深的领悟。寒冷、黑暗、贫瘠的冬天将会过去，履行有用服务的无花果树将要发芽。到那日，我们就知道夏天近了，主已经在门口了。

Footnotes:

434. Of the tribe of Reuben twelve thousand sealed, signifies the light of truth from that love, and that all who are in that light are in heaven and come into heaven. This is evident from the signification of "the tribe of Reuben," as being those who are in the light of truth (of which presently); from the signification of "twelve thousand," as being all things and all persons (of which above, n. 430, here all who are in the light of truth from the good of love to the Lord, which love is signified by "the tribe of Judah" (as was just shown above, n. 433; also from the signification of "the sealed," as being those who are in heaven and who come into heaven (of which also above, n. 427, 433). It has been said before, that the twelve tribes of Israel represented and thence signify in the Word all things of the church, that each tribe signifies some universal essential of the church, and that "Judah" signifies love to the Lord; but that "Reuben" signifies light from that love will be seen in what follows.

[2] "Reuben," and thence the tribe named from him, signifies in the highest sense the Lord in respect to foresight or foreknowledge; in the internal sense spiritual faith and the understanding of truth; and in the external sense, sight; and as "Reuben" in the internal sense signifies faith and understanding he also signifies the light of truth, for faith exists from the light of truth, and the understanding is illustrated by it; for where there is the light of truth there is understanding and there is faith.

[3] "Reuben," or the tribe of Reuben, has the same signification as "Peter" the apostle; for the twelve apostles in a similar manner as the twelve tribes of Israel, represented all things of the church, and each apostle some universal essential of the church; and as Peter had a similar representation with Reuben, therefore was he the first of the apostles, as Reuben was the first of the sons of Jacob. (That "Peter" signifies truth in the light, and faith, see above, n. 9, 411.)

[4] Reuben was the first of the sons of Jacob, and thence the tribe called from him is named in the first place in most passages of the Word, because he was the firstborn; and "firstborn" in the Word signifies truth from good, or what is the same thing, truth in light, and thus faith from charity. For truth and what is of faith appears to man to be first, for it enters by the hearing into the memory and is called forth therefrom into the thought; and that which a man thinks he sees and perceives by interior sight, and that which is first in sight and perception is first, but merely in appearance, not actually. Actually, good is the firstborn, or the first constituent of the church, since truth exists from good, for good forms itself in truths, and by means of truths presents itself to be seen, therefore truth is good in form. This is why truth is said to be from good and faith from charity, for that which is from anything is that thing imaged forth; and [truth] viewed in itself is good formed and born; such therefore is the meaning of "firstborn" in the spiritual sense of the Word. Moreover, with infants the good of innocence is what is first imparted by the Lord, and it is from this that man first becomes a man; and because good is of love, and man does not reflect about his love but about his thought from the memory, and because good has no quality until it is formed into truths, and without quality nothing is perceived, so it is not known that good is first, and is the firstborn; for it is good that is first conceived from the Lord with man, and it is brought forth through truths, in which good is in its own form and effigy.

[5] It is to be noted, furthermore, that the truths that man in his infancy and childhood imbibes from the Word and from doctrine therefrom, and from preaching, although they appear as truths, still they are not truths with him, they are only like shells without kernels, or like the form of the body or of the face without soul and life. These do not become truths until they are received in the will, for thus they are first received by the man and begin to live with him; for the will is the man himself, and all good is of the will, and all truth of the understanding therefrom. From this it can be seen why the tribe of Judah, which signifies the good of love to the Lord, is here named in the first place, and then the tribe of Reuben, which signifies truth in light from that good.

[6] It should be known that all light in which truth is seen is from the light of heaven which is from the Lord; the light of heaven is from the Divine good of the Lord's Divine love; the light of heaven is Divine good in form. In heaven these two are one, and are received by the angels as one, and should be received by man as one that he may have communion with the angels. (But these things may be seen more fully explained in the Arcana Coelestia, as follows: When man is regenerating, truth is in the first place and good in the second, not actually but apparently, but when he is regenerated, good is in the first place and truth in the second actually and perceptibly, n. 3324, 3325, 3330, 3336, 3494, 3539, 3548, 3556, 3563, 3570, 3576, 3603, 3701, 4243, 4245, 4247, 4337, 4925, 4926, 4928, 4930, 4977, 5351, 6256, 6269, 6273, 8516, 10110; thus good is the first and the last of regeneration, n. Arcana Coelestia 9337. Since truth appears to be in the first place and good in the second when man is regenerating, or what is the same, when he is becoming a church, because of this appearance it was a matter of controversy among the ancients whether the truth of faith or the good of charity is the firstborn of the church, n. Arcana Coelestia 367, 2435.

The good of charity is the firstborn of the church actually, and the truth of faith only apparently, n. 3325, 3494, 4925, 4926, 4928, 4930, 8042, 8080.

And the "firstborn" in the Word signifies the first constituent of the church, which has priority and superiority, n. 3325.

For this reason the Lord is called "the Firstborn," because in Him and from Him is all the good of love, of charity, and of faith, 3325)

[7] As truth is apparently in the first place, so Reuben was the firstborn, and was named from sight, as is evident in Moses:

Leah conceived and bare a son, and she called his name Reuben; for she said, Jehovah hath seen my affliction; for now my man will love me (Genesis 29:32).

Although these are historical facts, they nevertheless contain a spiritual sense; for every and each thing that is in the Word is from the spiritual world, because it is from the Lord; when these [spiritual] things are let down out of heaven into the natural world they are clothed with a correspondent natural sense, such as the sense of the letter of the Word is; therefore the nativities of the sons of Jacob signify spiritual nativities, which describe how good and truth are born in man when the Lord is regenerating him. This is why spiritual conception and birth are signified by "Leah conceived and bare a "she called his name Reuben" signifies its quality; "she said, because Jehovah hath seen" signifies in the highest sense foresight, in the internal sense faith, in the interior sense the understanding, and in the external sense sight, here faith from the Lord; "mine affliction" signifies the state of attaining to good; "for now my man will love me" signifies that the good of truth is therefrom. (But this may be seen explained in Arcana Coelestia 3860-3866.)

In the original language Reuben signifies sight, and in the spiritual sense "sight" signifies the understanding of truth and faith, in the highest sense Divine foresight (as can be seen from what is shown respecting the signification of seeing and sight in the Arcana Coelestia, as follows:

"sight" in the highest sense, which has reference to the Lord, signifies foresight, n. 2807, 2837, 2839, 3686, 3854, 3863, 10428;

"sight" in the internal sense signifies faith, because spiritual sight is sight from faith, and the things that pertain to faith are the objects of sight in the spiritual world, n. 897, 2325, 2807, 3863, 3869, 5400, 10705;

also "to see" signifies to understand and perceive truth, n. 2150, 2325, 2807, 3764, 3863, 3869, 10705;

the internal sight is the understanding, and this sees through the eyes of the body; and the sight of the understanding is from the light of heaven, n. 1524, 3138, 3167, 4408, 5114, 6608, 8707, 9128, 9399, 10569).

[8] That "Reuben" signifies truth from good, or faith from charity, is evident also from the "mandrakes" that he found in the field and gave to his mother, respecting which it is thus written in Moses:

Reuben went in the days of wheat harvest, and found mandrakes in the field, and brought them unto Leah his mother. And Rachel said to Leah, Give me, I pray, of thy son's mandrakes. And she said unto her, Is it a small matter that thou hast taken away my man? and wilt thou take away my son's mandrakes also? And Rachel said, Therefore he shall lie with thee tonight for thy son's mandrakes. And Jacob came from the field in the evening, and Leah went out to meet him, and said, Thou shalt come in unto me; because hiring I have hired thee with my son's mandrakes. And he lay with her that night. And she conceived, and bare Jacob a son, Issachar (Genesis 30:14-18).

One who does not know what is signified by "mandrakes," also what was represented by "Reuben," "Jacob," "Leah," and "Rachel," must be wholly ignorant of why such things occurred, and why they have been recorded in the Word; but it can be seen that there is something Divine in them that is not apparent in the sense of the letter, because they are in the Word, and in it each and everything is Divine. The spiritual sense of these things makes evident the Divine that is contained in them; in that sense "mandrakes" signify the marriage of good and truth; "Reuben" represents truth from good; "Jacob" the church in respect to truth; "Leah" and "Rachel" the church in respect to good, but "Leah" the external church, and "Rachel" the internal church; therefore the "mandrakes" found by Reuben signify the conjugial [conjugiale] of truth with good; and as that conjugial is between truth and good in the internal or spiritual man, which constitutes the internal church, and yet that truth is first given in the external or natural man, which constitutes the external church, therefore the mandrakes were found by Reuben, who represented truth from good, and were first given to Leah his mother, who represented the external church, but still Leah afterwards gave them to Rachel, who represented the internal church, that Leah might be permitted to lie with Jacob. (But this may be seen more fully explained in Arcana Coelestia 3940-3952.)

[9] Because "Reuben" represented truth from good, or faith from charity:

It was he who exhorted his brethren not to kill Joseph, wishing to deliver him out of their hand; and was greatly grieved when Joseph was not found in the pit (Genesis 37:21, 22, 29, 30).

(This may be seen explained in Arcana Coelestia 4731-4738, and n. 4761-4766.)

[10] Because "Reuben" or his tribe signified truth from good, or faith from charity:

The camp of that tribe in the wilderness was to the south, and the camp to the south was called the camp of Reuben (Numbers 2:10-16);

for the encampments of the tribes of Israel represented the arrangements of the angelic societies in heaven, and the angelic societies have their dwelling places in quarters according to their states in respect to good and truth (See above, n. 422), and in the southern quarter there those dwell who are in the light of truth from good; and because the tribe of Reuben represented truth from good or truth in light, it encamped on the south.

[11] Because truth from good, which the tribe of Reuben represented, is in the natural man, to the tribe of Reuben an inheritance beyond Jordan was given (See Numbers 32, Deuteronomy 3:12-20; Joshua 13 end; Leviticus 18:7); for by "the land of Canaan" the church was represented and thus signified in the Word, that region of it beyond Jordan signifying the external church, the region on this side, Jordan the internal church, and the river Jordan the boundary between them; and it is truth from good, or faith from charity that constitutes the church, truth from good in the natural man constituting the external church; and because the tribe of Reuben represented this constituent of the church, therefore to that tribe an inheritance beyond Jordan was given. Why inheritances beyond Jordan were given also to the tribe of Gad and the half tribe of Manasseh will be told in what follows.

[12] The conjunction of these two churches, namely, the external and the internal, which is like the conjunction of the natural and the spiritual man, was represented, and in the spiritual sense is described by:

The altar that the sons of Reuben, of Gad, and of Manasseh built beside the Jordan, about which there was a strife between these tribes and the other tribes; but it was said that the altar should be for a witness that although they dwelt beyond Jordan, they nevertheless served Jehovah in common with the rest; therefore they called that altar a witness between us that Jehovah is God (Joshua 22:9-34 to end).

For "the Jordan" signified the medium between the external and the internal of the church; "the land of Canaan on this side Jordan" signifying the internal church, and "the land beyond Jordan" the external, and this also was represented by the tribes of Reuben, Gad, and Manasseh, which had their inheritances there; while that altar signified the common worship of the two churches, and thus conjunction thereby.

[13] That "Reuben" signifies truth in the natural man is evident also from the prophecy of Deborah and Barak in the book of Judges:

In the districts of Reuben there was much searching of the heart. Why did you stay among the campfires to hear the whistling for the flocks? In the districts of Reuben there was much searching of heart. Gilead dwelt ¹ beyond the Jordan (Judges 5:15-17).

This no one can understand unless he knows what the prophecy treats of, and what is signified by the "districts," "Reuben," "the campfires," "the whistling for the flocks," and "Gilead." This treats of the church among the sons of Israel in a state of vastation; and "the districts of Reuben" signify both all truths and all goods that are in the natural man; "the campfires" signify cognitions and knowledges there; "the whistling for the flocks" signify the perceptions and thoughts thereof; and "Gilead" signifies the natural man. When this is known, what these things mean in the spiritual sense becomes evident, namely, that when the church is destroyed the natural man with the things in it is separated from the spiritual man, whereas it ought to be conjoined to it; and when it is conjoined, there are truths there from good, by which truths there is a combat against the falsities from evil, for the natural man must combat against them from the spiritual man. "The statutes of the heart" and "the searchings of the heart" signify the truths from good, which are in the natural man from the spiritual man, "heart" signifying the good of love, and "the statutes and searchings of the heart" all things that are determined and arranged in the natural man from good in the spiritual man. This is said respecting Reuben because his tribe dwelt beyond Jordan in Gilead; and it was not conjoined with Deborah and Barak when they fought against Sisera, but only Issachar and Zebulun, "Sisera" in the spiritual sense meaning the falsity from evil destroying the church.

[14] "Reuben" signifies the light of truth, and the understanding of the Word therefrom, in Moses:

Let Reuben live and not die; yet his men shall be a number (Deuteronomy 33:6).

Here "Reuben" means the understanding of the Word illustrated by light from heaven; and because there are a few who receive such illustration it is said of Reuben, "Yet his men shall be a number," "number" signifying fewness and a few.

[15] That "Reuben" signifies truth from good, or faith from charity, is evident also from the contrary sense, in which he is also mentioned. In that sense "Reuben" signifies truth separate from good, or faith separate from charity; and truth without good is not truth except merely in respect to expression and sound, for it is merely a matter of knowledge, having its seat in the memory of the natural man, thus only in the entrance to man, and not within him in his life. The memory of the natural man is merely an entrance to him, and what is in it does not become truth in him until he wills it and does it; then it first enters and receives life; not till then does the light from heaven flow in and illustrate. It is similar with faith separate from charity, for truth is of faith, and good is of charity.

[16] That "Reuben" in the contrary sense signifies faith separate from charity can be seen from his adultery with Bilhah his father's concubine, which is thus described in Moses:

It came to pass while Israel dwelt in the land Ephrath Bethlehem, that Reuben went and lay with Bilhah his father's concubine; and Israel heard (Genesis 35:22).

"Ephrath Bethlehem" signifies the spiritual church, which is in truths from good, or in faith from charity; Reuben's adultery signifies the rejection of the good of charity from the truths of faith, for truth is profaned when it is not conjoined with its own good, which is the good of charity, since it is then conjoined with the love of self and the world, which is adulteration. All adulteries (of which many kinds are enumerated in Leviticus 18:6-23) correspond to the adulterations of good and truth. That the adultery committed by Reuben corresponds to faith separate from charity has been made known and testified to me by things heard and seen in the spiritual world, where such a sphere of adultery is perceived to go forth from those who have separated charity from faith in doctrine and life.

[17] Because this too was signified by "Reuben," the birthright was taken away from him by his father and given to Joseph and his sons. That it was taken from Reuben is evident from these words of his father:

Reuben my firstborn, thou art my power and the beginning of my might, excelling in eminence and excelling in strength. Light as water, thou shalt not excel, because thou wentest up to thy father's bed, then profanedst thou it; he went up to my couch (Genesis 49:3, 4).

"Reuben my firstborn" signifies faith, which is apparently in the first place, or truth born of good; "thou art my power and the beginning of my might" signifies that thereby good has its potency and truth has its first potency; "excelling in eminence and excelling in strength" signifies that from this is glory and power; "light as water" signifies that it is not so with faith separate from charity; "thou shalt not excel" signifies that such faith has neither glory nor power, "because thou wentest up to thy father's bed" signifies because the truth of faith separated from the good of charity has a filthy conjunction; "then profanedst thou it" signifies conjunction with the love of self and the world and with evil therefrom, which is a profane conjunction; "he went up to my couch" signifies the contamination of spiritual good in the natural. (This is fully explained in Arcana Coelestia 6341-6350.)

[18] That the birthright was therefore given to the two sons of Joseph, Ephraim and Manasseh, is meant by these words of Israel the father to Joseph:

Now thy two sons born unto thee in the land of Egypt, before I came into Egypt, they are mine; Ephraim and Manasseh, even as Reuben and Simeon, shall be mine (Genesis 48:5).

And in the first book of Chronicles:

Reuben was the firstborn; but because he defiled his father's bed his birthright was given unto the sons of Joseph the son of Israel (1 Chronicles 5:1, 2).

For "Ephraim" in the Word has a similar signification with "Reuben," namely, the understanding of truth, and truth in the light. It is said "Ephraim and Manasseh shall be the sons of Israel, even as Reuben and Simeon," because "Reuben" signifies the understanding of truth, and "Simeon" the will of truth, similar with "Ephraim" and "Manasseh." From this it can now be seen what universal essential of the church is signified in the Word by "Reuben."

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